---
title: "雨山和尚語錄 · 住廬山鏡湖禪院語"
description: "雨山和尚语录上思说是清代禅宗典籍由禅师雨山所著。该书成于清代禅宗发展期反映了当时禅林的思想与实践。内容主要为雨山和尚的上堂说法机缘问答及禅修开示旨在引导学人明心见性。其语言简练直指人心承继临济宗风在佛教禅宗史上具有重要地位是研究清代禅宗思想及实践的重要文献对后世禅修者具有深远的指导意义。"
url: "https://rushiwowen.co/en/r/cmgn1081f1kqajl04lq69m08h"
---

### 住廬山鏡湖禪院語

> Teachings at Mirror Lake Chan Monastery on Mount Lu

甲辰夏，新方丈落成，眾請陞座。「豁開華藏，剎海全彰，一莖草上一精藍，寬廓非外；一微塵裏一佛國，寂寥非內。直得釋迦、維摩向者裏各展神通，或掩室摩竭，令無數人天互起淆訛；或杜口毘耶，共三十二大士說盡道理。盡謂光揚宗眼、烜赫佳聲。若撿點將來，大似無風匝匝之波。爭如鏡湖今日茆茨初闢、大座當軒，不用丁一卓二，自然草偃風行，那待豎四橫三，早已渠成水到？家風廓徹、盛業巍峨則且置，畢竟入室安居一句作麼生道？」拈拄杖卓一下，云：「有山皆下拜，無水不朝宗。」

> In the summer of the Jia Chen year, the new abbot's hall was completed, and the assembly requested the abbot to ascend the seat. "When the Flower Treasury is opened wide, all realms of the universe are fully revealed. On a single blade of grass, a pure monastery stands—vast and boundless, yet not external. Within a single speck of dust, a Buddha-land exists—serene and empty, yet not internal. Here, Śākyamuni and Vimalakīrti could each display their spiritual powers. Some, like the Buddha at Magadha, remained silent in his chamber, causing countless gods and humans to stir in confusion. Others, like Vimalakīrti at Vaiśālī, closed his mouth, yet together with thirty-two great beings, he exhausted all principles. All claimed to illuminate the ancestral vision and spread glorious renown. But if we examine it closely, it is like waves churning without wind. How can it compare to Mirror Lake today, where a thatched hut is newly opened and the great seat faces the courtyard? Without deliberate effort, the grass bends and the wind blows naturally. Without arranging four vertically and three horizontally, the channel is already formed and the water flows. Setting aside the expansive family tradition and the towering, magnificent enterprise, after all, how shall we speak the phrase for entering the room and dwelling in peace?" He lifted his staff and struck it once, saying: "All mountains bow in reverence; every river flows to the sea."

陞座。問：「禾山鼓、雪峰毬不勞拈出，請師別展鎗旗。」師便打，僧便喝，師掩耳，僧無語，師又打。問：「覿面相呈，請師速道。」師云：「大眾見你敗缺。」僧便喝，師云：「兩重公案。」乃云：「釋迦未出世，鷲嶺有家風；達磨一西來，少林無妙訣。無妙訣處，切忌承當；有家風時，那堪埋沒？所以露地白牛，靈苗不顧；丹霄彩鳳，金網全拋。直得信絕并汾，機投密室，威音那畔從來不許夜行，今時門頭須是投明早到。機機不沉毒海，著著截斷眾流，一任紅塵鬧市開大覺場，酒肆茶坊流通正眼，拈一莖草穿臨濟、德山鼻孔，把一粒豆換文殊、普賢眼珠，便恁麼去，猶是門庭施設。且堂奧中一句又如何通信？」良久，云：「衲被蒙頭萬事休，此時山僧都不會。」

> The master ascended the seat. A monk asked: "The drum of Heshan and the ball of Xuefeng need not be brought out. Please, Master, display your own banner and spear." The master immediately struck him. The monk shouted. The master covered his ears. The monk was silent. The master struck again. Another asked: "Face to face, please speak quickly." The master said: "The assembly sees your flaw." The monk shouted. The master said: "A double case." Then he said: "Before Śākyamuni appeared in the world, Vulture Peak had its own style. When Bodhidharma came from the West, Shaolin had no secret formula. Where there is no secret formula, be careful not to grasp at it. When there is a style, how can it be buried? Thus, the white ox in the open field pays no heed to the spiritual sprout; the colorful phoenix in the crimson sky casts off the golden net entirely. Only when faith cuts off the regions of Bing and Fen, and the opportunity meets in the secret room, can it be said: 'On the other side of the primordial sound, night travel has never been allowed; at the gate of the present time, one must arrive early by dawn.' Opportunity after opportunity does not sink into the sea of poison; move after move cuts off the many streams. Let the bustling market of red dust open the great awakening place; let wine shops and tea houses circulate the true eye. Take a blade of grass to pierce the nostrils of Linji and Deshan; hold a single bean to exchange for the eyeballs of Mañjuśrī and Samantabhadra. Even going about it like this is still just setting up the gate. But what about the single phrase within the inner hall—how is it to be communicated?" After a long pause, he said: "With the patchwork robe pulled over the head, all affairs cease. At this moment, even this mountain monk does not understand."

陞座。「世尊不說說，齒密不關風；迦葉不聞聞，耳疏不漏事。事不漏，則觀音腳跟點地；風不關，則普賢鼻孔遼天。然後汝發我機，我彰汝用，本地風光頭頭顯煥，圓通三昧處處弛張，直得燈籠露柱交互爭輝，拍板門槌揚聲喝彩。且直下承當是何人也？」良久，云：「把手拽不入。」

> Taking the seat. "The World-Honored One speaks without speaking—like teeth so tight they hold no wind. Mahakashyapa hears without hearing—ears so open they miss nothing. Missing nothing, Guanyin's feet touch the ground; holding no wind, Samantabhadra's nostrils breathe the sky. Then you spark my insight, I reveal your function—the original scenery shines in every direction, the perfect samadhi unfolds in all places, until lanterns and pillars vie in radiance, clappers and door-bars shout in applause. Now, who is it that bears this directly?" After a long pause, he said: "Even pulling by the hand, you cannot bring it in."

陞座。問：「心月孤圓，光吞萬象，光非照境，境亦非存，光境俱忘，復是何物？」師云：「我到者裏卻不識。」進云：「瞞得大眾眼麼？」師云：「且瞞上座一箇。」進云：「若不上來，焉知端的？」師云：「十萬八千未是遠。」乃云：「遮那境界，觸處全真，林木池沼現無邊身，鱗甲羽毛說無量法，動用不離本際，去來全在剎那，直得心心爾、念念爾、塵塵爾、剎剎爾，正眼觀來，猶是法界量裏在。且超法界一句作麼生道？」良久，云：「芍藥花開菩薩面，棕櫚葉散夜叉頭。」

> The master ascended the seat. A monk asked: "The mind-moon stands alone and complete, its light engulfs all phenomena. The light does not illuminate objects, and objects do not exist either. When both light and objects are forgotten, what thing is this?" The master said: "When I reach this point, I do not recognize it." The monk pressed: "Can you deceive the assembly's eyes?" The master said: "I will just deceive you, Venerable." The monk said: "If I had not come forward, how could I know the truth?" The master said: "A hundred and eight thousand miles is not far." Then the master said: "In the realm of Vairocana, everywhere you touch is entirely true. Forests, ponds, and marshes reveal the boundless body; scales, shells, feathers, and fur expound the immeasurable Dharma. Activity and function never leave the fundamental ground; coming and going are entirely within an instant. Even when it reaches the point where every mind is thus, every thought is thus, every particle is thus, every instant is thus—viewed with the true eye, it is still within the bounds of the Dharma realm. So, how would you speak the phrase that transcends the Dharma realm?" After a long pause, he said: "Peony blossoms show the Bodhisattva's face; palm leaves scatter the yaksha's head."

陞座。「自從胡亂後，三十年不少鹽醬。諸仁要見馬大師橫身為物處麼？鏡湖今日露渠箇面孔去也。」驀拈拄杖卓一下，云：「面孔露，怪復醜，自從胡亂來，本分全不守。慣自臥官街，慣自喫官酒，肚裏貯無明，觸著嗔斗吼。展開驢腳，伸出毛手，推倒佛殿，瞿曇無處容身；扶起魔宮，波旬一時稽首。報諸仁，莫亂走，一一面南看北斗。」

> Taking his seat. "Since the chaos began, for thirty years I haven't lacked salt or sauce. Do you, noble ones, wish to see how Great Master Ma gave his whole body for the sake of beings? Mirror Lake today will reveal his face to you." Suddenly lifting his staff and striking it once, he said: "The face is revealed, strange and ugly. Since the chaos came, his original nature is not preserved at all. Accustomed to sleeping in the official streets, accustomed to drinking the official wine, his belly filled with ignorance, when touched he roars in anger. Stretching out donkey feet, extending hairy hands, he topples the Buddha hall, leaving Śākyamuni nowhere to dwell; raising up the demon palace, Māra bows in unison. I tell you, noble ones, do not wander aimlessly—each of you face south and look at the Northern Dipper."

陞座。「萬里不掛片雲，青天全體獨露。無端石鞏箇漢，張弓架箭，仰面射之，嚇得舜若多神躍入大洋海底，驚起八大龍王，各各興雲布雨，霎時乾坤黑暗，江海波騰。當此時也，石鞏箇漢失卻鵰鞬，舜若多神忘卻本位，一齊到鏡湖院裏唱言：『得箇安樂。』山僧不覺喜動顏色，印以偈曰：初三十一，不用擇曆。夜夢不祥，書破大吉。」

> Taking the seat. "A sky of ten thousand miles without a single cloud, the vast blue heavens fully revealed. Yet for no reason at all, that fellow Shigong drew his bow, set an arrow, and shot upward toward it. He startled the god Śūnyatā so much that he leaped into the depths of the great ocean, which in turn alarmed the eight great dragon kings, each stirring clouds and releasing rain. In an instant, heaven and earth turned dark, rivers and seas surged with waves. At that very moment, Shigong lost his quiver, Śūnyatā forgot his true place, and they both arrived together at Mirror Lake Temple, declaring, 'We have found peace.' The mountain monk could not help but feel joy, and I seal it with this verse: The first day and the eleventh, no need to choose an auspicious date. An inauspicious dream at night, write it down and great fortune will come."

陞座。「狗子佛性有，家國盛興；狗子佛性無，家國喪亡。若向喪亡處見得，歸家穩坐；若向興盛處見得，落在半途。且道淆訛在甚麼處？」良久，云：「白雲乍可來青嶂，明月難教下碧天。」

> The master ascended the teaching seat. "If the dog has Buddha-nature, the nation prospers; if the dog lacks Buddha-nature, the nation perishes. If you see it in the place of perishing, you return home and sit securely; if you see it in the place of prosperity, you remain stuck halfway. Now tell me, where does the confusion lie?" After a long pause, he said, "White clouds may drift over green peaks, but the bright moon cannot be forced down from the blue sky."

臘八，陞座。問：「如何是諸佛出身處？」師云：「一滴水，一滴凍。」問：「心不是佛，智不是道，請師直指。」師云：「有口只堪掛壁。」進云：「恁麼則學人得自在也。」師云：「見箇甚麼道理？」進云：「向道莫行山下路，果聞猿叫斷腸聲。」師云：「閒言語。」乃云：「今朝正是臘月八，黃面瞿曇沒傝󳱥，漫言悟道睹明星，半夜三更恣叨怛。智慧妄想亂區分，不顧傍觀攔路撒，彼此英雄丈夫兒，如何肯受你塗抹？可惜當初放過伊，恨不劈頭與一踏。」驀高聲召眾云：「瞌睡漢休眼眵𥉌，若要報德酬恩，無過先解此法。」

> On the eighth day of the twelfth lunar month, the master ascended the seat. Someone asked, "What is the birthplace of all Buddhas?" The master said, "A drop of water, a drop of ice." Someone asked, "The mind is not Buddha, wisdom is not the Way. Please, Master, point directly." The master said, "A mouth is only fit to hang on the wall." The questioner pressed, "If so, then this student has attained freedom." The master said, "What principle have you seen?" The questioner replied, "I was told not to take the path at the foot of the mountain, and indeed I heard the heartbreaking cry of the ape." The master said, "Idle talk." Then the master said, "Today is precisely the eighth of the twelfth month, the yellow-faced Gautama is nowhere to be found. Carelessly speaking of awakening upon seeing the morning star, in the dead of night he indulged in idle chatter. Wisdom and delusion are arbitrarily distinguished, heedless of the bystanders blocking the way. You are all heroes and true men—how could you willingly let yourselves be smeared? It's a pity that in the beginning he was let go; I regret not giving him a good kick right on the head." Suddenly raising his voice, he called out to the assembly, "You sleepy ones, stop rubbing your bleary eyes! If you wish to repay virtue and kindness, there is no better way than first understanding this Dharma."

陞座。「若論此事，如人上樹，口啣樹枝，一句絕思量，手不攀枝、腳不踏枝，諸法不相借。忽有人問祖師西來意，不荅則違他所問，投明須到；荅他則喪身失命，不許夜行。諸仁者！香嚴老人三百六十骨節、八萬四千毛竅盡被山僧華擘了也，還有為古人出氣者麼？若有，我要問你：非非想天有幾人退位？」

> Ascending the seat. "If we speak of this matter, it is like a person climbing a tree, holding a branch in their mouth, with one phrase cutting off all thought, their hands not grasping the branch, their feet not stepping on it—all phenomena do not rely on one another. Suddenly, if someone asks about the meaning of the Patriarch's coming from the West, not answering would go against their question, and by dawn, one must arrive; answering them would mean losing one's life, not allowing travel by night. Virtuous ones! Xiangyan, the old man, with his three hundred and sixty joints and eighty-four thousand pores, has been completely torn apart by this mountain monk. Is there anyone who can breathe life back into the ancients? If there is, I must ask you: In the Heaven of Neither Perception nor Non-Perception, how many beings retreat from their positions?"

陞座。問：「學人單刀直入，請師相見。」師云：「阿㖿㖿！阿㖿㖿！」進云：「恁麼那！恁麼那！」師云：「且道相見也未？」僧便喝，師打，云：「已落第二。」乃云：「若人識得心，已落第二見。潘閬倒騎驢，怕睹畜生面；若要合古轍，鏡湖有方便。」驀卓拄杖一下，云：「萬年流水不知春，一擘華山分兩片。」

> The master ascended the seat. A monk asked, "This student comes straight to the point. Please, Master, show me your true face." The master said, "Ah-yeh-yeh! Ah-yeh-yeh!" The monk pressed, "Is that so? Is that so?" The master replied, "Now tell me, have we met or not?" The monk shouted. The master struck him and said, "Already fallen into the second level." Then he said, "If someone recognizes the mind, they've already fallen into the second view. Pan Lang rode his donkey backward, afraid to see the animal's face. If you wish to follow the ancient track, Mirror Lake offers a skillful means." Suddenly he struck the ground with his staff and said, "Ten thousand years the river flows, unaware of spring; With one split, Mount Hua divides into two halves."

陞座。「極盡去也，直得山河大地無纖毫過患，諸人向者裏坐不得。若向者裏坐，正是平地上死人。且如何免得此過？」驀拈拄杖，云：「雲門大師來也，說道觀音菩薩將錢買胡餅，放下手來卻是箇饅頭。諸仁者！要知雲門大師落處麼？」遂擲下拄杖，云：「撒手到家人不識，了無一物獻尊堂。」

> He ascended the seat. "The ultimate has gone, to the point where mountains, rivers, and the great earth have not the slightest fault. Yet you all cannot sit here. If you sit here, you are precisely dead men on level ground. So how can this fault be avoided?" Suddenly raising his staff, he said, "Master Yunmen has come, saying that Guanyin Bodhisattva took money to buy a sesame cake, but when she put it down, it turned out to be a steamed bun. Venerable ones! Do you wish to know where Master Yunmen stands?" Then he threw down his staff, saying, "Letting go and returning home, no one recognizes; utterly without a single thing to offer in the hall."

陞座。問：「此是選佛場，心空及第歸。如何是心空及第歸？」師云：「拔出眼中楔。」進云：「昨夜露柱得大慶，快倒騎佛殿出山門去也。」師云：「腳跟下好痛與一頓。」僧禮拜，師打，云：「說到不如行到。」乃云：「平田淺草，坐斷今時；深山巖崖，不存太古。若向那邊透過，卻來這邊作用，一任擎祕魔乂、剪除狂寇，握祗林劍、掃蕩欃槍，從教野老門外鼓腹謳歌、羲皇室中頹然尊貴，家邦安怗則且置，畢竟功歸何所？」驀喝一喝，云：「不許將軍見太平。」

陞座。「既是佛殿，因甚有塵？咄！又一點也分付知事打鼓，普請著寒山拾得底苕帚糞箕。若也善用，一任向世界未生前掃去，從他外來底眾生塵、佛祖塵，總教廓然清淨。雖然，正與麼時，畢竟阿誰是主？」驀高聲喚行者：「收起作具，歸堂喫茶去。」

> The master ascended the seat. "Since this is the Buddha Hall, why is there dust? Hah! Another speck." He then instructed the attendant to strike the drum and summon everyone to bring the brooms and dustpans of Hanshan and Shide. "If you use them well, you may sweep from before the world was born, clearing away the dust of external sentient beings and the dust of Buddhas and patriarchs, making everything utterly pure. Still, at this very moment, who, after all, is the master?" Suddenly raising his voice, he called to the attendant: "Put away the tools. Return to the hall for tea."

陞座。問：「文殊是七佛之師，因甚出女子定不得？」師云：「寒則普天匝地寒。」進云：「罔明是初地菩薩，因甚卻出得？」師云：「熱則普天匝地熱。」進云：「畢竟把柄在阿誰手裏？」師云：「恁麼見解，正好喫棒。」僧擬議，師便打。問：「如何是祖師西來意？」師云：「不是庭前柏樹子。」進云：「趙州道：『庭前柏樹子。』又作麼生？」師云：「草本不勞拈出。」乃云：「盂峰頂上景物鮮明，日出則湖光蕩漾，雲開則山色青蔥。風傳喬木，玲瓏心印全彰；泉瀉幽巖，綿密機關獨露。處處七穿八穴，頭頭百匝千重，便恁麼承當得去，衲僧分上未足觀光。諸禪衲！忽若缽匙石𨁝跳上天，撞著黔崗嶺百雜碎，又如何理論？」卓拄杖一下，云：「不許夜行剛把火，直須當道與人看。」

> The master ascended the seat. A question was asked: "Manjushri is the teacher of the seven Buddhas. Why could he not rouse the woman from samadhi?" The master said: "When it's cold, the whole world is cold." The questioner continued: "Why could the novice monk, who is only a first-stage bodhisattva, succeed in rousing her?" The master said: "When it's hot, the whole world is hot." The questioner pressed: "Ultimately, in whose hands does the handle lie?" The master said: "With such understanding, you deserve a beating." The monk hesitated to respond, and the master immediately struck him. Another question: "What is the meaning of the Patriarch's coming from the West?" The master said: "It is not the cypress tree in the courtyard." The questioner continued: "Zhaozhou said, 'The cypress tree in the courtyard.' What about that?" The master said: "There's no need to point out the grass and trees." Then the master said: "On the summit of Yu Peak, the scenery is vivid and bright. When the sun rises, the lake shimmers with light; when the clouds part, the mountains appear lush and green. The wind passes through the tall trees, clearly revealing the seal of the mind; the spring flows down the secluded cliffs, uniquely exposing the subtle workings. Everywhere there are openings and passages, each point is layered a hundredfold, a thousandfold. If you simply accept it like this, from a monk's perspective, it is not yet worthy of admiration. O fellow meditators! What if the alms bowl and staff leap up to the heavens, collide with the cliffs of Qian Ridge and shatter into pieces—how would you discuss this then?" He struck his staff once and said: "Do not travel by night while boldly holding a torch; you must stand right on the path and show it to others."

陞座。「一葉一釋迦，一塵一佛國，恁麼悟去時，直處反成曲。俊鷂不打死兔，猛虎那食伏肉？若要脫體相應，鏡湖門下正好奉伊一摑。」

> Ascending the seat. "One leaf, one Shakyamuni; one speck of dust, one Buddha-land. If you awaken in such a way, the straight path becomes crooked. A swift hawk does not strike a dead rabbit; a fierce tiger would never eat tamed meat. If you wish to be completely in accord, at Mirror Lake's gate, it is fitting to offer you a slap."

陞座。僧問：「趙州勘二菴主，一般豎拳，因甚肯一箇？不肯一箇？」師云：「切忌道舌頭在趙州口裏。」進云：「不將甚深意，怎得驗當機？」師云：「當機事作麼生？」僧便喝，師云：「錯，錯。」問：「牛頭未見四祖時如何？」師云：「富嫌千口少。」進云：「見後如何？」師云：「貧恨一身多。」乃云：「天不能蓋，地不能載，赤肉團上，圓裹十虛，百草頭邊，縱橫無礙。釋迦、彌勒秪可觀光，白牯、黧奴卻善頂戴。若是鏡湖令行，須彌直教粉碎。」

> He ascended the seat. A monk asked, "When Zhaozhou tested the two abbots, both raised a fist. Why did he approve of one but not the other?" The master said, "Be careful not to say the tongue is in Zhaozhou's mouth." The monk pressed, "Without profound intent, how can one test the right moment?" The master said, "What is the right moment?" The monk shouted. The master said, "Wrong, wrong." Another asked, "Before Niu Tou met the Fourth Patriarch, how was it?" The master said, "Rich, yet complaining that a thousand mouths are too few." The monk asked, "After meeting, how was it?" The master said, "Poor, yet resenting that one body is too many." Then the master said, "Heaven cannot cover it, earth cannot bear it. On this lump of red flesh, the circle embraces the ten directions. At the tip of every blade of grass, it moves freely without obstruction. Śākyamuni and Maitreya can only gaze upon its light, while the white ox and the black slave know how to uphold it. If Mirror Lake's decree is carried out, Mount Sumeru must be utterly shattered."

陞座。問：「世尊說法華，因甚五千退席？」師云：「闍黎代他喫棒。」僧無語，師便打，云：「話不虛行。」乃云：「出門逢彌勒，入門見釋迦，若不揮劍，漁父棲巢。出門逢阿誰？入門見甚麼？渠無國土，甚處逢渠？古人一期建立，只圖家國重興，鏡湖乃特地防閑，多為僭竊。若向古人言下薦得，長安雖好，不是久居；若向鏡湖言下薦得，一任須彌頂上走馬、大洋海底相撲，不妨做箇脫灑衲僧。雖然，畢竟古今相去多少？」良久，云：「北斗藏身雖有語，出群消息許誰知？」

> Ascending the seat. A monk asked: "When the World-Honored One expounded the Lotus Sutra, why did five thousand withdraw from the assembly?" The master said: "You should take the beating for them." The monk was silent. The master then struck him and said: "Words do not travel in vain." Then he said: "Going out, you meet Maitreya; entering, you see Śākyamuni. If you do not wield the sword, the fisherman nests in the tree. Going out, whom do you meet? Entering, what do you see? He has no land; where do you encounter him? The ancients, for a time, established teachings only to restore the family and the nation. Mirror Lake, however, is specially guarded against, mostly to prevent usurpation. If you understand through the ancients' words, though Chang'an is fine, it is not a place to dwell long. If you understand through Mirror Lake's words, you may race horses atop Mount Sumeru or wrestle in the depths of the great ocean, and still be a free-roaming monk. Nevertheless, after all, how much distance is there between ancient and present times?" After a long pause, he said: "Though there are words for hiding in the Big Dipper, who knows the message that transcends the crowd?"

陞座。「唯一堅密身，一切塵中現。諸仁者！前是山門、後是佛殿，左邊廚庫、右邊客堂，且道堅密身在甚麼處？直饒向者裏不動一塵、不撥一境，直下見得黃面老子立地處。若據鏡湖看來，正是靈龜負圖，明朝後日大有事在。且道利害在甚麼處？」卓拄杖一下，云：「莫守寒巖異草青，坐著白雲宗不妙。」

除夕，陞座。「朔吹連朝，峰頂寒沍，雪埋絕壑，冰鎖深溪，萬境斷人蹤，千林飛鳥絕。況復年窮歲盡，節換時移，鏡湖院裏，澹泊家風，飽餐脫粟飯，冷嚥淡黃虀，炙地夜間眠，隈陽日裏坐，那有閒心情與汝等烹牛分歲、燒紙除年？雖然，忽有箇漢出來道：『大小鏡湖得恁麼寒乞相？』只向他道：『但得雪消去，自然春到來。』」

> On New Year's Eve, the master ascended the seat. "The north wind has blown for days, the mountain peaks are bitterly cold. Snow buries the deep ravines, ice locks the hidden streams. In every direction, all traces of people are cut off; throughout the thousand forests, not a single bird flies. Moreover, the year is ending, the season changing, time shifting. Here in Mirror Lake Monastery, our way is simple and plain. We eat our fill of coarse rice, swallow cold pickled vegetables. At night we sleep by the heated floor; by day we sit in the sheltered sun. How could we have the idle heart to cook an ox with you all to bid farewell to the year, or burn paper to drive out the old? Yet, if someone were to step forward and say, 'Why is Mirror Lake so pitifully poor and cold?' I would simply tell him: 'Once the snow melts away, spring will naturally arrive.'"

元旦，陞座。問：「新年頭還有佛法也無？」師云：「縱目所觀。」進云：「恁麼則學人有賴也。」師云：「且喜領話。」問：「元正啟祚，萬物咸新，作麼生是咸新底句？」師云：「草木生光。」進云：「今日親見和尚。」師云：「你道山僧眉毛長多少？」進云：「伏惟萬福。」師云：「伶俐衲子難得。」乃云：「元正啟祚，萬物咸新，直得雲中五老氣象崢嶸，湖上兩姑威光烜赫，等閒遇著，各美所居。一云：『山高無極，能保障生民。』二云：『水深無垠，能權衡國土。』鄰封漢王聞得，乃出諭曰：『普天之下，莫非王土；率土之濱，莫非王臣。者是甚麼所在，說高說下，論淺論深？』由是兩處奉命，各還本位。無端東村黑王老昨夜燒錢祝願，冷地被伊祝著，不覺通身慶快，揚聲高叫曰：『巍巍乎！善能統御天下。我等鑿井而飲，耕田而食，安知王恩遍溥者哉？』」驀顧左右，云：「諸仁者！且道在鏡湖分上又成得甚麼邊事？」拈拄杖，云：「但願春風齊著力，一時吹入我門來。」

陞座。「風擊長林，穿過普門耳竅；月明幽谷，刺破曼殊眼睛。諸仁者！秪如眼睛既破，將甚麼見色？耳朵既穿，將甚麼聞聲？」驀拈拄杖，云：「若向者裏搆得，則知聽不屬耳，聞周沙界；觀不由眼，洞見十方。便恁麼去，止作得箇如來使下。且道祖師門下別作麼生？」遂擲下拄杖，云：「石牛橫古路，一馬生三寅。」

立春日，陞座。問：「將此身心奉塵剎，是則名為報佛恩。如何是學人報恩處？」師云：「自家肚皮自家畫。」乃云：「淑氣初回，梅苞玉蕊；和風乍扇，柳茁金芽。雲山漸漸燒痕青，園林處處黃鳥語。直得少室峰頭春雲靉靆，曹溪路上春雨濛濛。堪笑須菩提一向巖中晏坐，聞恁麼道，不覺寒毛卓豎，背脊汗流。且道意歸何所？」拈拄杖，云：「東君昨夜傳消息，枯木重開劫外花。」

陞座。拈花示眾：「短販生涯，微笑酬機，乞兒活計。若是箇鋤金不顧、據鼎不嘗底，別有生機一路。諸人要知落處麼？」良久，云：「披簑側立千峰外，引水澆蔬五老前。」

陞座。「五百比丘懷疑，家親作祟；文殊仗劍除害，曳尾靈龜。直饒透過荊棘林，未免死在平地上。秪如世尊鼓盡唇舌又作麼生？」良久，云：「啼得血流無用處，不如緘口過殘春。」

陞座。「寶鑑當軒，妍媸自現；莫邪在握，殺活全施。諸仁者！若向殺活未施前提去，則佛魔俱遣；妍媸未現時翻轉，則光境俱忘。便與麼去，三世諸佛有口，秪堪挂壁；卻與麼來，歷代祖師無手，偏解拏空。依舊向光境裏顯煥生緣、佛魔中提持本分，如是則聖號凡名打成一塊、劣形殊相攪作一團，好不資一毫、醜不資一毫，全體與麼來、全體如是住，拈起則須彌壁立、放下則香海波澄，眼清手快者逴得便行、尚留觀聽者看即有分。」

元宵，陞座。「青山深處白雲邊，別有家風異市廛，然起松脂過此夜，舒光直透古皇前。」

陞座。「若迷，須得箇悟；既悟，還得箇迷。迷而不悟，眾生無解脫之期；悟而不迷，諸佛無出身之路。」驀拈拄杖，云：「眾生、諸佛總在者裏，且道即今是悟耶？」是迷耶？乃擲下拄杖，云：「洎合錯下注腳。」

天寧老和尚訃至，設供。拈香，指真云：「者箇老白拈，生平最難測，提持綱要，手段稱奇，呵罵諸方，喙長三尺，是非逆順裏轉大機輪，嬉笑嗔怒中施大法則，一期佛事既周圓，聞道安然而坐逝。我昔十載侍巾瓶，至今覿面猶不識，諸仁要辨淆訛……」遂燒香云：「只此分明拈出。」

陞座。「本有家鄉，誰能出不由戶？現成茶飯，奚止鼎鼐調和？其間宗廟之美，百官之富，總是你自家屋裏事，胡為曠安宅而弗居，乞食於墦間之際？勞你大大小小，一時淚出痛腸，都道：『天將以夫子為木鐸，若不一擊于衛，其奈飄零之子，不得其門而入東家丘？』只得大啟圓通，不管鄭聲雅樂，要伊入耳懷歸，自齊反魯。到者裏，予欲無言，伊終不窺室家之好，只得循循再誘，博之以文，約之以禮，俾其一入太廟，承其祖器，方可坐樂昇平。二三子要識是誰家主人公麼？」乃顧左右云：「東夷之人也，西夷之人也。」

陞座。舉：「百丈再參馬祖次，祖目視繩床角拂子，丈云：『即此用？離此用？』祖云：『汝向後開兩片皮，將何為人？』丈取拂子豎起，祖曰：『即此用？離此用？』丈挂拂子于舊處，祖振威一喝，師直得三日耳聾。」乃云：「鳳由金綱以縈身，龜因負圖而喪命。百丈只知重興家國，那識神器難矜？若非馬師高按莫邪，幾乎蕭墻禍起。而今乘虛接響底漢都道是顯發大機、恢張大用，遂致太平草木盡起干戈，盛世羽鱗皆騰劍戟。鏡湖今日要移風易俗、鑄钁銷鋒，敢道馬師震喝是熱碗鳴聲，百丈耳聾乃垛生招箭。諸禪流！要知山僧落處麼？」喝一喝，云：「當門不許栽荊棘，後代兒孫免著衣。」

陞座。舉：「風穴和尚上堂云：『祖師心印，狀似鐵牛之機，去即印住，住即印破。秪如不去不住，印即是？不印即是？還有人道得麼？』時有盧陂長老出問：『學人有鐵牛之機，請師不撘印。』師曰：『慣釣鯨鯢澄巨浸，卻憐蛙步𩥇泥沙。』陂注思，師喝曰：『長老何不進語？』陂擬議，師便打一拂子，曰：『還記得話頭麼？』陂擬開口，師又打一拂子。時有牧主曰：『信知佛法與王法一般。』師曰：『見甚麼道理？』主曰：『當斷不斷，反招其亂。』師便下座。」乃云：「大凡拈掇古今，須是明辨緇素始得。秪如風穴固有殺人不眨眼底手腳，苟無盧陂覿體荷持，又怎顯汗馬功高？有般漢都道盧陂勾賊破家，殊不知伊買鐵得金，一場富饒。諸人要知端的麼？」驀拈拄杖，云：「覷著則瞎。」附秉拂語

秉拂。問：「露師子之爪牙，風行草偃；縱象王之威猛，水到渠成。正眼觀來，猶是門庭施設。天寧堂奧的旨，恭請為眾舉揚。」師云：「有眼者見。」進云：「須知滹沱法印，親從密室相承。」師云：「真箇有如是事那？」進云：「忽然大展機籌又作麼生？」師云：「願觀盛作。」進云：「踏翻吳岳騎雙虎，吸盡邗江跨六龍。」師云：「共老兄出隻手。」問：「古德云：『若論此事，眨上眉毛早已蹉過。』作麼生是此事？」師云：「青天白日。」進云：「銅頭鐵額漢到者裏因甚開口不得？」師云：「爭怪得秉拂上座？」進云：「畢竟如何令現前一眾瞥地去？」師云：「剔起眉毛向上看。」進云：「如何是向上事？」師便喝。進云：「大眾一時驗取。」師云：「珍重將去。」問：「羅籠不肯住，呼喚不回頭，始是衲僧行履。今日因甚落這圈繢？」師云：「曲為今時。」進云：「門庭施設曲為今時，現前一眾願觀盛作。」師云：「金剛寶劍當軒擲。」進云：「莫便是為人處麼？」師云：「惜取眉毛。」進云：「若不上來，焉知端的？」師便打，云：「也不得放過。」問：「獅子窟中師子，旃檀林內旃檀，即今華雨瀰空，地搖六震，是何祥瑞？」師云：「阿誰不仰上頭關？」進云：「大方之作，宛爾不同。」師云：「裂破鼻孔。」進云：「若不登樓望，焉知滄海深？」師云：「費者許多勞力。」進云：「也要時人相委。」師云：「恰是。」問：「昨日開爐，今朝秉拂，同耶？別耶？」師云：「坐斷兩頭看。」進云：「忽遇箇肘後懸符底，又作麼生相驗？」師云：「做出便見。」進云：「可謂好手手中呈好手，紅心心裏中紅心。」師云：「須是老兄始得。」進云：「一句了然超百億，綱宗從此愈增輝。」師云：「卻多者句子。」問：「爐韝洪開，煆煉凡聖，未審作麼生下手？」師云：「金鎚纔動處，頑鐵盡生光。」進云：「若是箇橫拋栗棘、豎撒金圈底，又作麼生？」師云：「不意老兄有此高見。」僧顧眾，云：「今日西堂師甚有商量，大家出來證據。」師云：「直饒將來，他亦不受。」問：「邗江一脈，四海流通，借便張帆，請師酬唱。」師豎起拂子，云：「只者箇三十文錢唱得。」進云：「樓閣凌雲勢，峰巒疊翠層。」師云：「切忌把境話將來。」進云：「若不入水，爭見長人？」師休去。問：「世尊拈花，迦葉微笑，且道笑箇甚麼？」師豎起拂子，云：「面目現在。」問：「雲門放洞山三頓痛棒，是有喫棒分？無喫棒分？」師便打，云：「看取令行時。」乃云：「作家舉唱，不展辭鋒，迥超玄象。智不到處拈來，鑊湯無冷處；佛未生時擲出，遍界絕囊藏。頭頭圓應千機，處處壁立萬仞，直得山河大地共展根源，草木叢林全彰大用。劈開三要，印滹沱飲氣吞聲；掀倒一字，關韶陽縮身無地。到者裏，君臣道合拈過一邊，父子投機置之一處，更有甚巡人犯夜而不卸甲倒戈？所以道：談玄談妙，乃太平之奸賊；行棒行喝，為亂世之英雄。苟非及盡今時，那得合他古轍？不見黃檗和尚示眾云：『汝等盡是噇酒糟漢，恁麼行腳取笑於人，還知大唐國裏無禪師麼？』時有僧出，云：『諸方匡徒領眾又作麼生？』檗云：『不道無禪，只是無師。』」乃云：「權衡正眼，龜鑑宗乘，不無黃檗古佛，要且不解始終作主。若是秉拂上座則不然，待他道：『諸方匡徒領眾又作麼生？』便拽棒趁出，千古之下免使漆桶相揩。諸人要識大唐國裏無禪師麼？今日不惜眉毛與汝通箇消息。」乃揮拂子，云：「龍袖拂開全體現，象王行處絕狐蹤。」

上元，解制，秉拂。「春風纔動，萬物崢嶸，直得石室行者碓嘴生花，寒山古灶冷灰發焰。天寧院裏燈籠露柱一向心麤膽大，昨夜倒騎佛殿，直出山門，向柳巷花街懸燈結綵，引得東鄰西舍鑼鼓喧闐、火煙繚亂，都道一切聲是佛聲、一切色是佛色，那知譯經臺畔跋尊者不許夜行？驀地搊住，云：『如我按指，海印發光；汝暫舉心，塵勞先起。』燈籠露柱擬欲酬之，卻為地礙現前。大眾！還有為通其難者麼？若也通得，一任天台普請、南嶽游山；其或未然，路從平處險，莫言不道。」

結制，秉拂。「衲僧活計，觸處現成；野老生涯，不假造作。于百草頭上拈來，葉葉迦文鼻孔；鬧市叢中逴得，塵塵達磨眼睛。所以道：是處是慈氏，案頭肉塊塊精底；無路匪圓通，樓上曲聲聲微妙。有眼者見，一回觸著，大地銷鎔；有耳者聞，冷地相逢，常光壁立。何必三條椽下掘地討天，七尺單前守株待兔？把大圓鏡劈得七裂八花，平等性鑿得五凹六凸。思上座若不曲垂方便，其奈迷子無歸，只得就下夷高，循他諸方行例。」驀拈拄杖，卓一下，云：「以天地為爐鞴，日月作鉗鎚，架起品字柴頭，撒上陳年火種，將者隊無意智漢礙膺燎卻，去死十分，然後縛梅嶺松風劈面一擲，汲邗江煙水驀頭一澆，俾伊絕處逢生，轉身夜明簾外，死中得活，打毬水急灘頭，活卓卓機用天真，赤灑灑變化穎脫，可以光大法眼，可以轉大法輪，可以標格人天，可以號令佛祖。然雖如是，因甚鼻孔卻在山僧手裏？」復卓拄杖，云：「任大也須從地起，更高爭奈有天何？」

秉拂。問：「欲識佛性義，當觀時節因緣。正當秉拂一句作麼生道？」師云：「大家瞻仰有分。」進云：「恁麼則巨靈抬手分破華山去也。」師云：「你不妨會得好。」問：「鏡湖風格，迥異常流，一眾觀光，爭聞法要？如何是人天眼？」師云：「瞞老兄不得。」進云：「同聲相應，唱拍相隨，如何是祖師機？」師云：「杖頭懸日月。」進云：「舉唱宗風，從流溯源，如何是天寧之後而有鏡湖？」師云：「自有兩堂證明。」進云：「若然，則匡廬萬丈峰雪，長老獨得也。」師云：「則吾豈敢？」進云：「三十年後此話大行。」師云：「恰是。」問：「師從南康來，親見廬山，是否？」師云：「是。」進云：「分二作三，入理深談，是甚麼人分上事？」師云：「五老峰頭高萬丈。」進云：「若然，則廬山與慶雲密邇。」師云：「甚處得者消息來？」僧振威一喝，師云：「鹵莽稱。」僧問：「放去普天匝地，收來在一毫端，且道是甚麼人境界？」師豎拄杖，云：「向者裏薦取。」進云：「恁麼則耳中見得非為妙，眼裏聞聲始是奇。」師云：「甚處得者一絡索來？」進云：「氈拍板逢無孔笛，大家唱出太平歌。」師云：「適來猶自可，而今更郎當。」一僧出眾便喝，師以手掩耳，僧又喝，師拈棒打，云：「若不打你，諸方笑我在。」乃云：「少室峰前神光得髓，腳腳金花布地；靈山會上迦葉開顏，頭頭玉蕊承天。正法眼藏逼塞十虛，涅槃妙心瀰淪八極，莫謂明月蘆花是時入窠臼，焉知寒泉古澗非列祖風規？但得威音那畔理絕玄微，自然今世門頭情忘向背。所以沙門上士道眼為先，契本明宗方為究竟。若是箇得處孤危底一塵不立，用處險峻底全力何虧？登山縛豹，不涉思惟；入海剸犀，毫無變異。處處玄風獨唱，塵塵祖令高提，直得鬧市裏天子尊貴頹然，百草頭老僧一多自在。便恁麼去，舞劍擎叉是真解脫，搬柴運水乃大神通，何必道合君臣方稱契旨，聖凡坐斷始曰承當？不見徑山禮和尚一日椎詈行者次，傍有僧問云：『無夢無想時如何？』尚云：『滿肚無明。』僧云：『如何得大用現前？』尚云：『觸著惡發。』僧于此有省。」乃云：「雲攢五千衲子底老和尚，得恁麼無佛法身心？雖則本色鉗鎚是滹沱家法，其奈近世禪和多所聞、少所見，一總目為奇貨，只管太平寰宇裏坐地，那有出頭底日子？今日雪上座承堂頭和尚命陞此座，爭敢貶剝方來？只圖為宗祖出一口氣現前。大眾！要見徑山老人為人處麼？」驀拈拄杖卓一下云：「不許夜行剛把火，直須當道與人看。」

二月十九日，秉拂。問：「人天眼目，佛祖綱維，千差萬別，一以貫之，因甚又道破二作三、會三成五？」師云：「適纔有人恁麼道，三十棒趁出去也。」進云：「雖然解展通天手，恐落今時調未高。」師云：「你作恁麼見解那？」進云：「休向這裏躲根。」師云：「癡人棒打不死。」問：「山光明媚，鳥語花香，圓通大士今朝全身出現了也，未審具何作略？」師云：「從來妙智力，能救世間苦。」進云：「露裛苑桃呈錦繡，風敲庭竹響琅玕。」師云：「將謂是入理之門。」僧以坐具打圓相，云：「便以此箇胡餅慶賀時如何？」師云：「殘茶餿飯不勞拈出。」進云：「今朝且放過一著。」師打，云：「索性付與闍黎。」問：「諸佛未出世，人人鼻孔遼天，出世後因甚杳無消息？」師云：「人平不語，水平不流。」問：「圓通大士今日降生，天上人間無不慶讚，既是慶讚，因甚惡罵捶打？」師云：「知恩者少。」進云：「恁麼荅話只得一半。」師云：「那一半闍黎試道看。」進云：「終不道破。」下語稍遲，師云：「牙根猶帶生澀在。」乃云：「好雨點點，不落在別處；好風陣陣，不吹在別處。雨不落別處，曼殊眼睛突出；風不吹別處，觀音耳門豁開。一齊來拂子頭上，共說無量義法門。」驀豎拂子，云：「還見麼？」復擊拂子，云：「還聞麼？若見、若聞，則名趨外奔逸，未透色聲；若不見、不聞，則名內守幽閒，尚留根境。伶俐禪和到者裏如何出脫？果能見無見之色、聞無聞之聲，則曼殊廣大理智、觀音廣大圓通皆一時現前，便可興無緣慈、示同體悲，遍界分身、隨方接物便恁麼去。若據正眼觀來，猶未稱二大士能事在。不見道：淨法界身本無出沒，大悲願力示現受生。雖然如是，忽有箇漢出來道：『今日是觀音當機。因什曼殊室利卻來者裏插一隻腳？』只向他道：『一家有事百家忙。』」復舉：「雲門示眾云：『聞聲悟道，見色明心。觀世音菩薩將錢買胡餅，放下手卻是箇饅頭。』」乃云：「驅耕夫之牛，奪饑人之食，雲門老人固是好手，但不合帶累觀世音菩薩有屈無叫處。秉拂上座今日要斷不平之事。」卓拄杖，云：「但見皇風成一片，不知何處有封疆。」

## 雨山和尚語錄卷第一終